..續本文上一頁mmā-samādhi, ime dhammā samādhikkhandhe sangahītā; yā ca sammā-ditthi yo ca sammā-sankappo, ime dhammā paññākkhandhe sangahītā ti."
(13) That vipassanā and wisdom are closely related is shown by a passage at (A.I.61.9-10) which states that when vipassanā is developed, wisdom is developed: "vipassanā bhikkhave bhāvitā kam anubhoti
Paññā bhāvīyati."
(14) I use "satipatthāna leads to samādhi" and "satipatthāna is a samādhi practice" synonymously.
(15) (M.I.301.14) :
"Cattāro satipatthāne samādhi-nimittā."
(16) (M.I.301.15-16) :
"Yā tesam yeva dhammānam āsevanā bhāvanā bahulī-kammam ayam tattha samādhi-bhāvanā."
(17) I.e. the four satipatthānas.
(18) (A.IV.300.24 - 301.4) :
"Kāye kāyānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharissāmi ātāpī sampajāno satimā vineyya loke abhijjhā-domanassanti. Evam hi te bhikkhu sikkhitabbam.
Yato kho te bhikkhu ayam samādhi evam bhāvito hoti bahulīkato, tato tvam bhikkhu imam samādhim savitakkam pi savicāram bhāveyyāsi, avitakkam pi vicāra-mattam bhāveyyāsi, avitakkam pi avicāram bhāveyyāsi, sappītikam pi bhāveyyāsi, nippītikam pi bhāveyyāsi, sāta-sahagatam pi bhāveyyāsi, upekhā-sahagatam pi bhāveyyāsi."
(19) The various qualities listed are the defining characteristics of the jhānas, see e.g. (M.I.347.12-23). The samādhi with initial and sustained application is the first jhāna. The samādhi without initial but with a remainder of sustained application is mentioned in the suttas only rarely and it falls between the first and second jhānas. The samādhi without initial and sustained application is the second jhāna or above. The samādhi without rapture refers to third jhāna and above and so does the samādhi with comfort; comfort (sāta) here being a synonym for happiness (sukha). The samādhi with equanimity refer to the fourth jhāna and beyond. That the four jhānas are meant here is also supported by the Commentary (see Anguttara Nikāya Commentary IV.142.9-22).
(20) (S.V.150.18-26 + 151.25-152.8) :
"Evam eva kho bhikkhave idh”ekacco bālo avyatto akusalo bhikkhu kāye kāyānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassam. Tassa kāye kāyānupassino viharato cittam no samādhiyati ...
Evam eva kho bhikkhave idh”ekacco pandito vyatto kusalo bhikkhu kāye kāyānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassam. Tassa kāye kāyānupassino viharato cittam samādhiyati ...
Sa kho so bhikkhave pandito vyatto kusalo bhikkhu lābhī ceva hoti dittheva dhamme sukha-vihārānam lābhī hoti sati-sampajaññassa."
(21) See e.g. (A.II.45.1-6) :
"Katamā ca bhikkhave samādhi-bhāvanā bhāvitā bahulīkatā dittha-dhamma-sukha-vihārāya samvattati
Idha bhikkhave bhikkhu vivicc”eva kāmehi vivicca akusalehi dhammehi savitakkam savicāram vivekajam pīti-sukham pathamajjhānam upasampajja viharati. Vitakka-vicārānam vūpasamā ajjhattam sampasādanam cetaso ekodhibhāvam avitakkam vicāram samādhijam pīti-sukham dutiyam jhānam upasampajja viharati. Pītiyā ca virāgā upekhako ca viharati sato ca sampajāno sukhañ-ca kāyena patisamvedeti yan-tam ariyā ācikkhanti: upekhako satimā sukhavihārī-ti tatiyam jhānam upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbe va somanassānam atthagamā adukkham asukham upekhā-sati-pārisuddhim catuttham jhānam upasampajja viharati."
(22) (S.V.225.23-28) :
"Saddhassa hi bhante ariya-sāvakassa āraddha-viriyassa upatthita-satino etam patikankham, yam vossagg”ārammanam karitvā labhissati samādhim labhissati cittassa ekaggatam. Yo hi”ssa bhante samādhi tad assa samādh”indriyam."
The sati faculty is normally underst…
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